《上陽子金丹大要列仙誌》

Chapter Four of The Essential Teachings of the Golden Elixir by Master Shangyang records the biographical accounts of four Daoist immortals:

Master Shangyang (Chen Zhixu) of the Purple Empyrean and Crimson Palace documented these immortal figures.

The first is the Sovereign Lord of Eastern Florescence (Donghua Dijun):

His lay surname was Wang, though his exact birth era and personal name remain uncertain—some also refer to him as Wang Xuanfu. After receiving the true transmission from Laozi (the progenitor of Daoism), he first secluded himself in the Kunlun Mountains before dwelling in the Purple Mansion Grotto-Heaven (a Daoist celestial realm) of Mount Wutai. He called himself the "Sovereign of Lesser Yang" (Shaoyang Jun) and transmitted the Daoist methods to Zhongli Quan (Zhengyangzi) at the Numinous Yang Cave on Mount Zhongnan. Born on the fifteenth day of the sixth lunar month, he ascended to immortality on the sixteenth day of the tenth lunar month.

The second is the Sovereign Lord of True Yang (Zhengyang Dijun):

His lay surname was Zhongli, given name Quan, courtesy name Yunfang, and Daoist name Zhengyangzi. A native of Xianyang, Shaanxi, he once served as a general during the Han dynasty but retreated to Mount Zhongnan after a military defeat, where he encountered the Sovereign of Lesser Yang and received the Great Dao. Later, he secluded himself at Yangjiao Mountain in Jinzhou, attaining realization. The celestial court enfeoffed him as the "Perfected of the Left Palace of the Supreme Ultimate" (Taiji Zuogong Zhenren). Often seen wearing his hair in twin topknots and garments of leaves, he called himself the "Idle Wanderer of All Under Heaven." Leaving behind poetic works, he later transmitted the Daoist methods to Lü Dongbin (Chunyangzi) by the Li River. Born on the fifteenth day of the fourth lunar month, he ascended on the eighteenth day of the fifth month.

The third is the Sovereign Lord of Pure Yang (Chunyang Dijun):

His lay surname was Lü, given name Yan, courtesy name Dongbin, and Daoist name Chunyangzi. His ancestral home was in Yongji, Henan (ancient Puzhou), and he was born during the hour of Si (9–11 AM) on the fourteenth day of the fourth lunar month in the fourteenth year of Emperor Xuanzong of Tang's Tianbao era (755 CE)—another account places his birth during the Zhenyuan era of Emperor Dezong. His father served as the prefect of Haizhou, and he attained the position of magistrate of Dehua County in Jiangzhou through the imperial examinations. While traveling at Mount Lu, he encountered Zhengyangzi by the Li River and received the Daoist methods. To this day, he continues to manifest in the mortal world, enfeoffed by the Celestial Emperor as the "Investigator of the Nine Heavens" (Jiutian Caifangshi). On the twentieth day of the fifth month, when summoned to ascend, he left behind the verse: "Rectifying the registers of celestial immortals," leading later generations to commemorate this day as his ascension. His poetic collection, The Compendium of Primordial Perfection (Huncheng Ji), survives, and he transmitted the Daoist methods to Liu Haichan and Wang Chongyang. Born on the fourteenth day of the fourth month, he ascended on the twentieth day of the fifth month.

The fourth is the Sovereign Lord of Sea-Toad (Haichan Dijun):

His lay surname was Liu, given name Cao, courtesy name Zongcheng, and Daoist name Haichanzi—later renamed Xuanying. A native of Hebei, he rose to the rank of prime minister under the Liao dynasty but immediately resigned upon meeting Chunyangzi, feigning madness and wandering as far as Qinzhou. After receiving the Great Way of the Golden Elixir (Jindan Dadao) from Chunyangzi, he composed the verse: "Abandoning the fiery household of three thousand mouths, / Dismissing the armed guards of a million households"—expressing his resolve to forsake worldly glory and devote himself wholly to Daoist cultivation.

(Note: "Ascension" (feisheng) refers to the ceremonial transcendence of Daoist adepts into the celestial realm upon attaining immortality. The "Great Way of the Golden Elixir" is the supreme method of Daoist internal alchemy (neidan), achieved through refining essence (jing), vital energy (qi), and spirit (shen) to realize longevity and divine vision.)

This scripture primarily documents the cultivation experiences of Wang Chongyang, founder of the Quanzhen (Complete Perfection) school of Daoism, and his disciple Ma Yu (Danyangzi):

Wang Chongyang (1113-1170), originally named Wang Zhongfu, was born in Xianyang, Shaanxi. At Ganhe Town in Zhongnan County, he encountered Lü Dongbin (Chunyang Zhenren) and received oral transmission of cultivation methods. The following year at Liquan, he attained the practice of the Golden Elixir (Jindan). Later, he cultivated in the "Tomb of the Living Dead," accompanied by practitioners like He Yuchan and Li Lingyang. Subsequently traveling east to Ninghai Prefecture in Shandong, he transmitted the Way of the Golden Elixir to seven disciples including Ma Yu (Danyangzi), among whom were the renowned Qiu Chuji (Changchun Zhenren) and Sun Buer. Wang Chongyang taught these seven disciples all five secret formulas transmitted by Lü Dongbin, leaving behind works such as the Complete Perfection Anthologies.

Ma Yu (1123-1183), from a wealthy Ninghai family in Shandong, met Wang Chongyang in 1167. A chance incident involving "a melon growing from its stem" became his spiritual catalyst to follow the Daoist path. Wang Chongyang awakened him through Chan-style dialogues like "fragrance emerges from foulness, sweetness comes through bitterness." Ma Yu formally renounced worldly life in 1188, receiving Wang's five Golden Elixir formulas. After undergoing arduous trials like the "Ten Transformations Through Pear Division," he attained enlightenment.

Notes:

1. "Golden Elixir" refers to Neidan (internal alchemy) practices involving breath regulation, visualization, and cultivation of Jing (essence), Qi (vital energy), and Shen (spirit).

2. "Ten Transformations Through Pear Division" symbolizes ten spiritual tests Wang Chongyang gave Ma Yu, each using pear division as metaphor.

3. Dates mentioned typically correspond to these Daoist figures' birth or ascension (achieving immortality) days.

This scripture records the life stories and spiritual achievements of several important Perfected Lords from the Quanzhen (Complete Perfection) tradition of Daoism:

First is Perfected Lord Song Piyun, who received the true essence of the Golden Elixir (Jindan) from his master and became the first among them to attain the Great Dao. He authored several works including Collection of Gold and Jade and Gradual Awakening Collection, ranking among the highest attainers of the Seven Perfected (Qizhen). Born on the 20th day of the fifth lunar month, he ascended to immortality on the 22nd day of the twelfth month.

Next is Perfected Lord Tan Chuduan of Changzhen, styled Tongzheng and known as Master Changzhen, from Ninghai Prefecture in Shandong. Originally named Tan Yu with the courtesy name Boyu, he suffered from wind-paralysis in middle age until becoming a disciple of Wang Chongyang (Wang Zhe). By daily washing his face with his master's used washing water, he was miraculously cured. Once when drunk, he showed no resentment after being struck so hard that his teeth bled, prompting Ma Danyang to remark: "This single punch dissolved karma accumulated over lifetimes." He later departed this world after composing the verse "The Yang-spirit (Yangshen) emerges and returns alone," leaving his chamber filled with celestial fragrance for days. His works include Collection of Water and Clouds. Born on the first day of the third month, he ascended on the first day of the fourth month.

Perfected Lord Liu Chuxuan of Changsheng, styled Tongmiao and known as Master Changsheng, hailed from Wuguan Village in Donglai, Shandong. Born on the 12th day of the seventh month, he attained the Dao after becoming Wang Chongyang's disciple. His six collected works include Anthology of Celestial Music and Collection of Great Emptiness, along with commentaries on the Daode Jing and Yin Fu Jing. On the sixth day of the second month, he gathered his disciples and transformed into a feathered immortal (yuhua) amid celestial music. Born on the 12th of the seventh month, he ascended on the sixth of the second month.

Perfected Lord Qiu Chuji of Changchun, styled Tongmi and known as Master Changchun, was from Qixia County, Shandong. At twenty, he became Wang Chongyang's disciple, began ascetic practice in Panxi Cave at twenty-seven, and later undertook rigorous cultivation at Longmen Mountain in Longzhou at thirty-three. His birth anniversary falls on the 19th day of the first lunar month.

(Note: "Chongyang" refers to Wang Zhe, founder of Quanzhen Daoism; "Seven Perfected" denotes Wang's seven principal disciples; "ascension" describes the Daoist process of achieving immortality)

The Shangyangzi's Great Essentials of the Golden Elixir: Records of Immortals chronicles the deeds of several Quanzhen (Complete Perfection) patriarchs:

Wang Chongyang (Master Chongyang) attained the Dao at age forty-two. During his life, he was summoned by Emperor Shizong of Jin at forty-two, invited by Emperor Ningzong of Song while in Qilu region at sixty-two (which he declined), and finally received an imperial summons from Genghis Khan at sixty-five—an event meticulously recorded in the Records of Celebrated Assembly. His counsel on disaster relief and drought mitigation earned him recognition as a Yuan dynasty statesman. His works include Panxi's Writings Proclaiming the Dao and Journey to the West. On the ninth day of the seventh lunar month in the Dinghai year, Wang ascended his teaching seat to expound on the great matter of life and death. After leaving behind a gatha verse, he passed away in seated meditation. His birthday is observed on the nineteenth of the first lunar month, with his ascension commemorated on the ninth of the seventh month.

Wang Chuyi (Jade Yang Perfected Lord), born in Ninghai, Shandong on the eighteenth day of the third lunar month during the second year of Jin's Huangtong era, became Wang Chongyang's disciple. During his ascetic practice at Yunguang Cave, his unwavering determination led to spiritual attainments manifesting as miraculous powers: liberating wandering souls, exorcising malevolent spirits, splitting rocks to reveal sacred traces, soul travel during dreams, commanding wind and rain, and even moving mountains. When Emperor Shizong summoned him, envious adversaries poisoned his drink—yet after consuming the tainted water, the river dried up while he remained unharmed. His writings include Cloud Radiance Collection and Records of Marvelous Manifestations. His birthday falls on the eighteenth of the third month, with ascension day observed on the twenty-second of the fourth month.

Hao Datong (Vast Serenity Perfected Lord), a wealthy native of Ninghai born on the third day of the first lunar month during the third year of Jin's Tianjuan era, initially lacked firm Daoist resolve when first studying under Wang Chongyang. After encouragement from senior fellow disciples, he encountered a divine being at Qishan Mountain who transmitted Golden Elixir oral instructions, prompting him to adopt new religious names during his wandering practice. Upon realization, he departed after composing a gatha, leaving behind works like Primordial Collection and Commentary on the Heart Scripture's Salvation from Suffering. His birthday is celebrated on the third of the first month, with ascension day on the thirtieth of the twelfth month.

Sun Bu'er (Serene Primordial Lady), born in Ninghai on the fifth day of the first lunar month during the first year of Song's Xuanhe era, was originally the wife of Ma Yu (Ma Yifu) and mother of three sons. After Wang Chongyang awakened the couple through the "Ten Transformations of Divided Pears" allegory, Sun took monastic vows at Luoyang's Phoenix Immortal Cave. Their mutual spiritual encouragement ultimately led both to attain perfection.

The "Biographies of Immortals" section from Shangyangzi's Great Essentials of the Golden Elixir records the lives of three eminent Daoist masters of the Golden Elixir (Jindan) tradition:

Huangfang Gong (Master of the Yellow Chamber, also known as the Cloud-Draped Perfected One)

Originally named Song Youdao with the courtesy name Defang, he hailed from Mianyang, Hubei. Master Song mastered diverse Daoist arts—he could summon clouds by drawing talismans (Fulu) in empty air and part cloudbanks to observe celestial bodies, earning him the epithet "Cloud-Draped Perfected One." Later, he received transmission of the Golden Elixir's firing process (the core method of Neidan internal alchemy) from Dan-yang Perfected One. After two years of practice, he attained the state of bilocation and deathlessness. When Genghis Khan summoned Qiu Chuji, Huangfang Gong was among the eighteen eminent Daoists accompanying him. Honored by both Emperor Shizu and Emperor Wuzong of the Yuan dynasty, he ultimately transmitted his teachings to Grand Void Perfected One before disappearing—legend claims he achieved seated transformation (a Daoist form of conscious death) at Beijing's Eternal Spring Abbey (Changchun Guan).

Grand Void Perfected One (Taixu Zhenren)

Originally named Li Jue with the courtesy name Shuangyu, he was from Chongqing, Sichuan. After receiving Huangfang Gong's authentic transmission, he changed his name to Qizhen ("Dwelling in Truth") and underwent seven months of secluded cultivation at Mount Wuyi in Fujian, nearing perfection. While passing through Dragon-Tiger Mountain (Longhu Shan), he manifested as an impoverished Daoist to perform rain-summoning rituals during a prolonged drought—downpours immediately followed. Later, he practiced within a consecrated meditation circle (a unique Daoist circular retreat space) at Jade Void Hermitage in Zhenzhou before transmitting the teachings to Purple Jade Perfected One and withdrawing into Mount Qingcheng.

Purple Jade Perfected One (Ziqiong Zhenren)

Originally named Zhang Mo from Dexing, Jiangxi. When Grand Void Perfected One temporarily resided at Xichun Palace in Anren, Zhang's initial requests for teachings bore no fruit. Later, his virtuous act of giving thirty coins to a beggar in the marketplace moved Grand Void Perfected One, who then transmitted the Great Dao of the Golden Elixir to him. The complete firing process method was bestowed during their reunion in Zhenzhou the following year.

(Note: "Golden Elixir firing process" refers to the crucial Neidan technique of timing and regulating Qi/Jing circulation through metaphorical fire phases. "Consecrated meditation circle" denotes the distinctive Daoist circular retreat space for intensive cultivation.)

This passage records the life stories of two eminent Daoist masters:

Master Yuandu (Daoist name "Yuandu"), born Zhao Youqin with the courtesy name Yuandu, hailed from Raozhou in Jiangxi province and was a descendant of the Song imperial family. Having experienced the turmoil of war in his youth, he developed an early longing for reclusive mountain life. Endowed with remarkable intelligence, Zhao mastered various disciplines including astronomy, calendrics, geomancy, and divination. He later encountered Master Ziqiong ("Ziqiong" being his teacher's Daoist name) who transmitted to him the cultivation methods of the Great Dao of the Golden Elixir (Jindan). Widely studying classics, Zhao authored The Common Origin of Immortals and Buddhas expounding the unity of Confucian, Buddhist and Daoist teachings, along with other Daoist works like Difficult Questions on the Golden Elixir that circulated widely. In the autumn of the jisi year (specific year unidentified), he imparted the complete mysteries of the Golden Elixir tradition to his disciple Shangyangzi ("Shangyangzi" being Chen Zhixu's Daoist name) in Hengyang. The text further notes Zhao Youqin was born on the second day of the tenth lunar month and attained immortality on the twenty-fifth of the twelfth month.

The passage briefly mentions Shangyangzi's birthday as the eighteenth of the sixth lunar month. This account primarily emphasizes the lineage of Daoist transmission between master and disciple, highlighting Zhao Youqin's contributions in synthesizing the Three Teachings and disseminating alchemical practices.